Introduction to ganesha home puja

One could say that the Hindu form of home worship, known as puja, is unique in all the world. Quite fittingly, it arises
from the magnanimous spirit of hospitality that Hindu people are famous for. All guests are received and treated as
God in the Hindu home, and God is no exception. During this daily morning rite, family members gather in their well-
appointed shrine room to honor God as their royal guest. They receive Him warmly, offer a seat, serve water to
quench His thirst, bathe and dress Him in beautiful clothes, burn the finest incense for His enjoyment, honor Him with
light and flowers and feed Him a sumptuous meal. It is an intimate, personal interaction with God. Throughout the
puja, the officiant chants sweetly to the Deity in Sanskrit, describing these kindly acts and beseeching His blessings.
Finally, he thanks the Deity for His presence, bids Him farewell and humbly apologizes for any errors he may have
committed. It is a ritual performed daily in millions of homes. In a sense, each Hindu has a private temple right in the
home, and invites God to abide there, close to the family. Mystically, it keeps open the channels to the supercon-
scious, divine areas of the inner worlds, bringing peace, health, prosperity and happiness to family members. Intellec-
tually, it keeps religious beliefs strong. Emotionally, it cultivates a burgeoning love of God, known as bhakti. ¶ Puja
literally means “worship, adoration.” Home puja is a personal version of the public puja performed in temples by
priests. The forms of puja vary widely between Hinduism’s four main denominations and its hundreds of lineages, but
all puja finds its basis in sixteen offerings, shodasha upachara. These also vary somewhat, depending on the scrip-
tural source that is followed, but one popular list is the following: 1) Āvāhanam, invoking; 2) Āsanam, offering a seat;
3) Pādyam, offering water for cleansing feet; 4) Argyam, offering water for cleansing the palms; 5) Āchamanīyam, sip-
ping water; 6) Snānam, ceremonial bath; 7) Vastram, offering vestments; 8) Yajñopavītam, offering sacred thread; 9)
Chandanam, offering sandalwood paste; 10) Pushpam, offering flowers; 11) Dhūpam, burning incense; 12) Dīpam,
waving lighted camphor; 13) Naivedyam, offering food; 14) Añjali, praying with folded hands; 15) Pradakshinā, cir-
cumambulation; 16) Udvasanam, farewell. Lord Ganesha is the God honored and worshiped by all Hindus, so here we
present a puja for this universally beloved, boon-giving Lord of Beginnings and Ruler of Obstacles, which can be per-
formed by anyone, young and old, Hindu or non-Hindu, Vaishnava or Shakta, Saiva or Smarta. It is Lord Ganesha who
bridges all distinctions and unifies all peoples, and it is through His worship that we ultimately come to know all the
other Gods.

Puja instructions

In
performing
the
puja,
preparation
 is
 of
utmost
importance—gathering
flowers,
cleaning
the
altar
and
puja
tray,
making


ready
the
oil
lamps
 and
preparing
the
fruit
and/or
cooked
food
offering.
It
is
common
to
chant
a
Ganesha
mantra
or
softly

sing
devotional
songs
while
performing
these
tasks.
This
 quiets
the
mind
 and
brings
 one’s
awareness
close
to
Him.
Indeed,

all
this
preparation
is
an
integral
part
of
worship.
As
you
see
in
 the
photos,
there
are
a
number
of
traditional
implements
needed
 for
the
puja,
such
 as
 a
metal
tray,
holy
wa-
ter
cups
and
 spoons,
ghee
lamp,
camphor
lamp,
as
well
 as
puja
supplies,
like
holy
ash
and
 sandalwood
 paste.
These
are
now

available
at
Indian
 grocery
stores,
and
 online
at
www.minimela.com.
If
you
 need
help
 with
setting
up
an
altar,
one
source

of
information
is
our
four-page
Hinduism
Today
Educational
Insight
called
“Hindu
Home
Sanctuary,”
available
at:
www.himalayanacademy.com/resources/pamphlets/homeshrine/


Before
beginning
the
puja,
check
the
altar
to
make
sure
all
necessary
articles
are
there,
so
that
you
don’t
have
to
interrupt

the
flow
of
puja
to
get
a
missing
item.
Arrange
all
the
items
the
same
way
for
each
puja
so
you
can
reach
automatically

when
needed,
with
those
most
frequently
used
closest
at
hand.

Hold
 the
attitude
that,
as
pujari,
you
are
a
servant
of
the
Gods,
a
channel
for
the
spiritual
energies.
Only
thoughts
of
God

are
on
your
mind
 as
 you
perform
puja,
thus
 enhancing
the
outpouring
of
divine
blessings.
Tradition
 provides
a
caution:
you

should
 never
perform
puja
during
or
within
31
days
of
experiencing
severe
anger
or
other
deep
 emotional
upset,
but
it
is
all

right
to
attend.
Also,
puja
is
not
performed
or
attended
by
women
 during
their
menses,
or
by
anyone
who
has
a
wound
that

is
bleeding.
Puja
is
 a
yoga,
or
link,
between
 this
 and
 inner
worlds.
Therefore,
you
must
be
at
your
best
in
 mood
 and
 emo-
tion
 to
assist
in
making
this
connection.
Before
performing
puja,
you
should
be
freshly
 dressed,
clean
 and
undistracted
by

daily
concerns.
Having
bathed
beforehand,
enter
the
shrine
room
and
prostrate.
The
form
 of
prostration
differs
 for
men
and
 women.
Men
perform
“eight-limbed
 obeisance,”
ashtanga
pranama,
a
fully

prone
pose
in
which
 hands,
chest,
forehead,
knees
 and
 feet
 touch
 the
ground.
Women
 perform
 “five-limbed
obeisance,”

panchanga
pranama,
a
kneeling
pose
in
 which
hands,
head
and
knees
touch
the
ground
(with
 ankles
crossed,
right
over
the

left).

When
 everything
is
ready,
take
your
seat
in
a
cross-legged
posture
in
 front
of
and
 to
the
left
of
the
altar,
facing
the
Deity

but
turned
slightly
to
the
right.
Close
your
eyes,
sit
quietly
 for
a
moment
and
tune
your
nerve
system
 to
God
Ganesha
and

the
sacred
puja
you
are
about
to
perform.
If
others
 are
attending,
be
careful
 not
to
sit
directly
in
front
of
the
Deity,
thereby

blocking
their
view
 of
the
altar.
Generally
one
remains
seated
 throughout
the
ritual,
though
 in
some
shrines
 it
may
be
more

comfortable
to
stand
during
 the
arati
or
throughout
the
puja.
When
small
 children
 are
in
the
home,
the
shrine
room
 is

locked
 so
they
do
not
disturb
the
contents.
If
a
lockable
room
is
not
available,
the
altar
is
raised
so
as
 to
be
out
of
reach,
and

the
puja
is
performed
standing
up.
Those
attending
will
usually
sit
during
most
of
the
ceremony,
then
stand
during
the
final

arati.
However,
this
again
may
be
left
to
individual
discretion
in
consideration
of
the
height
of
the
shrine.
During
the
ritual,
you
will
be
making
many
offerings.
Most
offerings
are
made
with
the
right
hand,
never
just
the
left,

though
there
are
occasions
when
both
hands
are
used.

The
offering
of
food
is
an
 important
part
of
puja.
Traditionally
a
simple
dish
of
cooked
rice
is
 prepared
especially
for
the

Deity,
with
cooking
utensils
reserved
for
this
 purpose
alone.
If
cooked
 food
 is
not
offered,
 then
 freshly
cut
fruit
may
be

substituted.
Keep
the
offering
covered
until
 the
point
in
the
puja
when
the
pranas
(life
energies)
 of
the
food
are
offered
to

the
Deity.
Keeping
the
food
 covered
 helps
to
preserve
purity
and
 contain
 the
pranas,
which
 the
Gods
 and
devas
 can
 see,

absorb,
enjoy
and
reflect
back
to
cleanse
the
auras
of
devotees.
After
the
puja,
the
food
offerings—along
with
 holy
ash
(vib-
huti),
sacred
 water
(tirtha),
sandalwood
paste
(chandana),
red
powder
(kunkuma)
and
flowers
 (pushpa)—are
passed
 out
and

enjoyed
as
prasada.
A
recording
of
sacred
chanting
from
the
Vedas
may
be
played
softly
before
the
puja
begins.
At
the
high
point,
as
the
arati

is
presented,
loud
drums
and
nagasvaras
resound.
As
the
sacraments
are
passed
out
by
the
pujari,
the
divine
musical
ragas

are
heard
softly
played
on
the
vina,
or
Vedic
chanting
or
devotional
songs
may
be
played.
After
the
sacraments
 are
passed
 out,
encourage
everyone
to
sit
quietly
for
a
while
to
enjoy
the
sannidhya,
the
ever-present

feeling
of
the
Divine,
that
 the
God,
Gods,
inner-plane
gurus
and
 devas
suffuse
in
the
shrine
room.
Such
 internalized
wor-
ship
naturally
follows
a
puja.
Those
who
perform
daily
japa
will
find
this
an
ideal
time
for
that
sadhana.

Internalizing
worship
in
this
 way
gives
 you
and
all
members
 of
the
family
 strength
 to
face
the
outside
world,
its
 daily

challenges
and,
yes,
school
 tests.
Internalizing
worship
 is
 the
core
of
the
Sanatana
Dharma.
It
is
 the
root,
stem
and
 blossom

of
the
highest
chakra,
the
1,000-petalled
lotus.
It
is
 the
force
that
gives
the
strength
 to
resist
temptation,
to
turn
others
 from

their
bad
ways
and
to
face
up
to
and
live
through
birth
 karmas,
prarabdha
karmas,
that
are
brought
with
you
in
 this
 life.
It

gives
the
courage
to
resist
making
new,
especially
unwanted,
karmas
to
be
faced
 at
 a
later
date.
 It
gives
the
willpower

needed
 in
this
Kali
Yuga
to
survive.
It
gives
the
love
which
provokes
 the
understanding
to
overlook
and
 forgive,
then
forget.

Finally,
internalized
 worship
gives
 the
peace
of
mind,
the
shanti,
in
which
all
 saints,
sages,
mahatmas
 and
great
seers
dwell,

in
their
jnana
of
how
things
work
in
their
universe
of
which
we
are
a
vital
part.
Many
people
are
hestitant
to
do
puja,
specific,
traditional
rites
of
worship,
because
they
 feel
they
don’t
have
enough
train-
ing
or
don’t
understand
the
mystical
 principles
behind
 it
well
 enough.
 Most
Hindus
 depend
on
the
priests
to
perform
the

pujas
and
sacraments
for
them,
or
to
train
 them
to
perform
home
puja
and
 give
them
permission
to
do
so
through
initiation,

called
diksha.
However,
simple
pujas,
such
 as
this
 one,
may
 be
performed
 by
anyone
wishing
to
invoke
grace
from
 God,

Mahadevas
and
 devas.
Mothers,
daughters,
aunts,
fathers,
sons,
uncles,
all
may
perform
puja
within
their
own
home,
and
do,

as
the
Hindu
home
is
considered
to
be
nothing
less
than
an
extension
of
the
nearby
temple.
The
Ganesha
puja
presented
 on
the
following
pages
consists
 of
a
series
of
Sanskrit
chants
to
be
intoned
while
performing

the
indicated
actions
and
visualizations.
Each
chant
is
given
 in
 three
forms,
first
in
 Sanskrit’s
traditional
Devanagari
 script,

second
 in
 transliterated
for
those
who
speak
English,
and
 third
in
a
freely-rendered
 English
translation.
Each
 translation
 is

followed
by
detailed
instructions
to
guide
the
pujari’s
actions.
The
chants
of
the
simple
Ganesha
puja
given
here
are
in
Sanskrit,
Hinduism’s
ancient
scriptural
language.
Time
spent

mastering
the
pronunciation
is
time
well
spent.
Ideally,
training
is
received
personally
from
a
priest,
pundit
or
other
person

proficient
in
Sanskrit,
so
that
you
can
chant
the
verses
properly.
Such
a
teacher
will
generally
begin
by
teaching
the
alpha-
bet
and
will
offer
training
in
reading
in
the
Devanagari
script,
as
well
as
the
transliteration
to
help
English-speaking
stu-
dents.
Learning
Sanskrit
is
not
mandatory,
and
for
those
who
do
not
have
a
teacher,
we
have
a
voice
recording
of
this
entire

puja
for
learning
the
mantras
properly.
It
is
available
at
www.himalayanacademy.com/audio/chants/.
A
key
to
Sanskrit
pro-
nunciation
for
the
transliteration
system
used
in
this
puja
is
available
online
at

www.himalayanacademy.com/resources/sanskrit/.

Devotion
During
Sacred
Rituals
While
correct
chanting
is
important,
the
essential
part
of
any
puja
is
devotion.
Without
love
of
God
and
the
Gods,
outer

performance
is
of
little
value.
But
with
true
devotion,
even
the
simplest
puja
can
be
a
profoundly
sacred
experience.
Devo-
tion
is
facilitated
by
the
belief
that
you
really
are
communing
with
the
Divine
through
puja,
that
the
Gods
and
devas
do

actually
hear
your
prayers,
enjoy
your
intonations
and
respond
by
sending
blessings
that
purify
your
aura
and
protect
your

home.
Though
you
can’t
see
them
with
your
physical
eyes,
they
are
there
nonetheless.
As
you
perform
or
attend
puja,
visu-
alize
the
Deity
sitting
before
you,
accepting
your
offerings,
pleased
to
be
in
your
company,
delighted
with
your
love
and

hospitality.
Think
of
the
God
as
a
part
of
your
family,
a
grand
being
who
is
concerned
with
your
welfare.
Through
strong

visualization
and
sincere
devotion,
your
sensitivity
to
the
darshan
will
grow
and
your
relationship
with
the
Deity
will
be-
come
strong
and
close.
Cultivating
devotion
 is
 called
 bhakti
 yoga.
Satguru
Sivaya
Subra-mu-niyaswami
 stressed
 its
importance
in
 this
 way,

“Bhakti
 yoga
is
love
on
 all
levels
of
consciousness—physical,
mental,
emotional
and
 spiritual.
The
greatest
inhibiting
factor

in
practicing
bhakti
yoga
is
the
doubting,
cynical,
intellectual
mind.
Doubt
and
skepticism
harden
the
heart
and
 narrow
the

mind.
The
bloom
 of
bhakti
 softens
 the
heart
and
 relaxes
the
intellect.
Through
 bhakti
 yoga,
the
yoga
of
devotion,
the
com-
bative
mind
 becomes
 erased,
absorbed
into
the
consciousness
 of
 the
One
Self,
the
Being
permeating
all
beings.
With
the

help
of
devotion,
you
 can
soar
within.
You
cannot
only
pull
away
detachedly
from
unwholesome
areas
 of
the
mind,
but
it
is

possible
to
keep
yourself
in
an
inward
state
of
expanded
consciousness.”

Use
of
the
Shrine
Room
Keep
 the
shrine
spotlessly
clean,
and
 decorate
it
for
festivals
 and
special
 holy
days.
Visit
your
shrine
before
you
leave
the

home,
seeking
blessings
and
 protection
 as
you
leave
its
 shelter,
and
 go
there
again
for
purification
 upon
returning.
Worship

in
 heartfelt
devotion,
so
the
Gods’
grace
flows
 freely
toward
 you
and
loved
ones.
Make
the
shrine
a
refuge
for
all
family

members,
a
haven
where
they
can
find
 peace
and
solace,
where
they
 can
 connect
with
the
Gods,
offer
their
praise
and

pray
for
practical
needs.
Train
 your
children
 to
worship
in
the
shrine
before
each
important
event
in
life,
such
 as
 a
major

exam
at
school
or
when
faced
with
a
personal
challenge
or
problem.

HOME
PUJA
PREPARATION
AND
PURIFICATION

ÇŸòº≤ºÎ
Åchamanam--Water
Sipping
By
the
Pûjâri

F –‹º‹êŸæ —∆Ÿ“Ÿ, FÄ äéÆ≥™Ÿæ —∆Ÿ“Ÿ, F íúé®@éŸæ —∆Ÿ“Ÿ

Aum
sumukhâya
svâhâ,
Aum
ekadantâya
svâhâ,
Aum
gajakar∫akâya
svâhâ

Aum!
Hail
to
the
God
whose
face
is
always
shining!

Aum!
Hail
to
the
God
who
has
only
one
tusk!

Aum!
Hail
to
the
God
with
huge
elephant
ears!

Holding
the
spoon
with
your
left
hand,
take
a
spoonful
of
water
from
the
cup
and
place
it
in
the
right
palm
to
rinse
the
hand,

letting
the
excess
fall
onto
the
floor
or
a
tray.
Put
another
spoonful
of
water
into
the
right
hand,
intone
“Aum
sumukhâya
svâhâ”

and
sip
the
water.
Repeat
for
the
second
and
third
lines,
then
rinse
the
right
hand
again.

⁄∆îىø¿ ¥˘Ÿ¨@≤Ÿ
Vighneßvara
Prârthanâ--Ganeßa

Invocation

F À‹èƒŸÄ∏¿∞¿Ä ⁄∆œ®‹Ä À⁄À∆®@Ä ò™‹∫‹@úºÎ |, ¥˘–≤Ù ∆Æ≤Ä ±æŸæ‰™Î –∆@⁄∆îÙË¥ÀŸ≥™æ‰ ||

Aum
ßuklâmbaradharam
vish∫um,
ßaßivar∫aµ
chaturbhujam,
prasanna
vadanaµ
dhyâyet,
sarvavighnopaßântaye
Aum.
O
Lord
dressed
in
splendid
white,
pervading
the
universe,
shining
radiantly
like
rays
of
the
full
moon,
having
four

mighty
arms
and
a
charming,
happy
face,
we
meditate
on
you
that
all
obstacles
may
be
quelled.

Salute
Lord
Ga∫eßa
by
holding
hands
in
añjali
mudrâ,
the
prayerful
pose.
Then,
while
reciting
the
verse,
tap
your
temples
lightly

with
your
knuckles
three
times,
as
in
the
photo.
Alternatively,
you
may
cross
your
arms
before
your
face,
the
left
hand
tapping
the

right
temple
and
vice
versa.
Return
your
hands
to
añjali
mudrâ
while
reciting
the
last
words
of
the
chant.

–Äé≈¥ºÎ
Saˆkalpam,
Dedication
of
Pûjâ,

Statement
of
Purpose
Five
periods
of
the
day
(insert
one
in
chant).
܌Š韃 usha˙
kâla,
dawn ¥˘Ÿ™Å 韃 prâta˙
kâla,
morning

º±æŸ“n韃 madhyâhnakâla,
noon –ŸæóÏŸƒ sâyaˆkâla,
evening

á±∆@柺韃 ûrdhvayâmakâla,
night

F ÇY ¥›∆Ë@@# ä∆Äí‹®–éƒ, ⁄∆À‰Œ‰® ⁄∆⁄À{ŸæŸÄ Ç—æŸÄ À‹∫⁄™¨ŸÊ, F º“Ÿí®‰Ã¸¿Ä Ü⁄¶Õæ º“Ÿí®‰Ã¸¿¥˘¤´æ¨@Ä

º“Ÿí®‰Ã¸¿¥˘–ŸÆ⁄–ØÛ¯¨@Ä, 樟 À⁄# (name
of
city)
ƉÀ‰ (period
of
day)

, ±æŸ≤Ÿ∆Ÿ“≤Ÿ⁄Æ í®‰À¥›úŸÄ é⁄¿œæ‰ |

F Ç¥ Ü¥—¥‡Õæ

Aum
adya
pûrvokta
evaˆgu∫asakala
,
vißeshe∫a
vißish†âyâm
asyâµ
ßubhatithau
,
Aum
Mahâga∫eßvaraµ
uddißya

Mahâga∫eßvara
prîtyartham
,
Mahâga∫eßvara
prasâda
siddhyartham,
yathâ
ßakti
(chant
city)
deße
(insert
the
time
of
day)

dhyânâvâhanâdi
Ga∫eßa
pûjâµ
karishye,
Aum
apa
upasp®ißya

At
this
particularly
auspicious
moment,
time
and
place,
on
this
auspicious
day,
so
that
we
may
realize
the
fullness
of
your

grace,
to
the
best
of
our
ability
this
(insert
time
of
day)
Ga∫eßa
pûjâ
we
shall
now
perform.
Aum.
By
touching
pure
water
we

become
pure.

While
reciting
this
statement
of
purpose,
take
a
pinch
of
rice
and
hold
it
at
chest
height
in
your
closed
right
palm,
with
open
left

hand
underneath.
Insert
the
time
of
day
and
the
place
where
indicated.
As
you
chant
the
last
word,
karishye,
gently
toss
the
rice

toward
the
base
of
the
image.
Then,
with
the
left
hand,
place
a
spoonful
of
water
into
your
right
palm
and
ritually
wash
both

hands
with
the
water
by
wiping
the
palms
together
a
few
times
as
you
recite
“Aum
apa
upa
sp®ißya.”
Once
the
saˆkalpam
has

been
chanted,
the
pûjâ
must
not
be
interrupted
or
abandoned
until
the
concluding
mantras
are
recited.

WORSHIP
AND
OFFERINGS
BEGIN

ÇŸ∆Ÿ“≤ºÎ ÇŸ–≤ºÎ--Åvâhanam,
Åsanam--Welcoming
and
Offering
a
Seat

±æŸæŸ⁄º | ÇŸ∆Ÿ“æŸ⁄º |, ¿´≤⁄–Ä“Ÿ–≤Ä –º¥@æŸ⁄º |

dhyâyâmi,
âvâhayâmi,
ratnasiˆhâsanaµ
samarpayâmi
We
now
meditate
on
you,
O
Lord,
and
invite
you
to
sit
upon
the
jewel-studded,
lion
throne
we
have
prepared
for
you.



Offer
a
pinch
of
rice
to
the
Deity
as
you
chant
each
of
the
three
words
before
“samarpayâmi.”
Visualize
Ga∫eßa
seated
on
a
gem-
studded
throne
before
you,
smiling,
full
of
blessings,
waiting
to
be
honored
as
a
guest
in
your
home.
Çïæ@ºÎ --Arghyam--Washing
the
Lord’s
Feet
and
Hands

¥ŸÆæËÅ ¥ŸYÄ –º¥@æŸ⁄º |, “—™æËÅ Çïæ@Ä –º¥@æŸ⁄º |

pâdayo˙
pâdyam
samarpayâmi,
hastayo˙
arghyam
samarpayâmi

We
now
humbly
bathe
each
of
your
white
lotus
feet
and
gently
wash
each
of
your
precious
hands,
Lord
Ga∫eßa.

With
your
right
hand
offer
a
spoonful
of
pure
water
by
holding
it
up
before
the
Deity
momentarily
and
then
placing
it
in
the

tîrtha
cup.
This
is
how
all
water
offering
is
done
throughout
the
pûjâ.
As
you
chant
the
first
line,
visualize
yourself
bathing
the

feet
of
Ga∫eßa.
Offer
a
second
spoonful
of
pure
water
as
you
intone
the
next
line
and
visualize
yourself
washing
His
hands.


ÇŸòº≤ºÎ--Åchamanam--Offering
Water
to
Quench
His
Thirst


F ∫›∫‹@∆Å –‹∆Å ÇŸòº≤¤æÄ –º¥@æŸ⁄º |

Aum
bhûr-bhuva˙
suva˙
âchamanîyaµ
samarpayâmi
Aum!
In
all
three
worlds,
we
humbly
offer
you
fresh,
pure
water
for
sipping.

Offer
a
spoonful
of
pure
water
to
Ga∫eßa.
Visualize
His
accepting
it
in
His
Hand
and
sipping
it.

—≤Ÿ≤ºÎ --Snânam--Ritual
Bathing


F –‹¿⁄–≥∞‹–ºŸ≤¤™Ä –‹∆®@éƒÀ⁄—¨™ºÍ |, —≤Ÿ≤Ÿ¨@Ä í‡“¯™ŸÄ ÀΩ∫Ë –⁄ƒƒ~ ⁄∆ºƒ~ í®‰À ||

íóÓŸ—≤Ÿ≤Ä –º¥@æŸ⁄º
Aum
surasindhu
samânîtam
suvar∫akalaßâsthitam
|
snânârthaµ
g®ihyatâm
ßambho
salilam
vimalam
ga∫eßa
||
gaˆgâsnânam
samarpayâmi

We
now
bathe
you,
beloved
Lord
Ga∫eßa,
the
pure
one,
with
the
water
that
was
brought
from
the
Ganges
in
the
golden
pot.

We
have
bathed
you
in
sacred
Gaˆgâ
water.

While
ringing
the
bell
and
reciting
this
verse,
dip
a
flower
into
the
tîrtha
water
and
gently
sprinkle
the
Deity.
Do
this
three
times

or
more.
Hold
the
flower
in
your
right
hand
in
the
m®igi
mudrâ,
the
stem
between
your
third
and
fourth
fingers.
If
the
altar
de-
sign
allows,
you
may
pour
water
over
the
mûrti,
rather
than
sprinkling
it
during
this
chant.


ǃóÏŸ¿ºÎ --Alaˆkâram
--Adornment
and
Offerings

∆—&Ÿ¨@Ä ºóÓƒŸ’™Ÿ≤Î –º¥@æŸ⁄º, Ü¥∆¤™Ÿ¨@Ä ºóÓƒŸ’™Ÿ≤Î –º¥@æŸ⁄º

F í≥∞~ 퇓Ÿ® –‹¿⁄∫º≥∞韖‹¿–›Æ≤ |, é‹ñÍ鋺⁄Æ–ºŸæ‹#~ 鋃Ÿòƒ⁄≤鉙≤ ||

⁄Æ…æ ¥⁄¿ºƒ ⁄∆∫›⁄™ ò≥Æ≤ é‹Ä鋺ºÎ –º¥@æŸ⁄º
vastrârtham
maˆgalâkshatân
samarpayâmi,
upavîtârtham
maˆgalâkshatân
samarpayâmi
Aum
gandhaµ
g®ihâ∫a
surabhim
andhakâ
surasûdana,
kuˆkumadi
samâyuktaµ
kulâchalaniketana
divya
parimala
vibhûti
chandana,
kuˆkumam
samarpayâmi

We
give
you
this
auspicious
unbroken
rice,
our
magnificent
Lord,
that
you
may
enjoy
resplendent
clothing.
We
give
you
aus-
picious
unbroken
rice,
Lord
Ga∫eßa,
that
you
may
be
handsomely
adorned
with
a
white,
cotton
sacred
thread.
Aum.
O
Lord,

the
destroyer
of
the
demon
Andhakâsura,
you
who
resides
in
the
Himâlayas,
please
accept
the
good
smelling
chandana with

kuˆkuma and
choice
offerings.

Dress
the
Deity.
Offer
a
pinch
of
unbroken
rice
while
chanting
each
of
the
first
two
lines.
Repeat
the
third
and
fourth
lines
over

and
over
as
you
decorate
the
Deity
with
flowers.
The
last
line
is
recited
once
while
applying
vibhûti
(holy
ash),
chandana
(san-
dalpaste)
and
kuˆkuma.
(red
powder).


¥‹œ¥AºÎ --Pushpam--Offering
Flowers

™Æ‹¥⁄¿ ºóÓƒŸ’™Ÿ≤Î –º¥@æŸ⁄º |, ¥›úŸ¨@Ä ≤Ÿ≤Ÿ⁄∆∞¥& ¥‹œ¥Ÿ⁄® –º¥@æŸ⁄º |

tadupari
maˆgalâkshatân
samarpayâmi,
pûjârtham
nânâvidhapatra
pushpâ∫i
samarpayâmi
We
now
offer
this
auspicious
un-broken
rice.
And
for
the
fulfillment
of
our
devotion,
we
offer
many
kinds
of
fresh,
bloom-
ing
flowers,
our
peerless
Lord.

A
pinch
of
rice
is
offered
with
the
first
line.
A
handful
of
flowers
is
offered
with
the
second.

∞›¥ºÎ--Dhûpam--Offering
Incense

F ∆≤—¥´æ‹Øˆ∆ÊÅ ⁄Æ…æÊÅ ≤Ÿ≤Ÿí≥∞–º⁄≥∆™ÊÅ |, ÇŸî˘‰æ∞›¥Æ¤¥AŸ≤ŸÄ ∞›¥ËÉæ~ ¥˘⁄™í‡“¯™ŸºÎ ||

ÆÀŸóÓÄ í‹ì틃Ÿ‰¥‰™~ –‹í≥∞~ –‹º≤Ë“¿ºÎ |, ÇŸî˘‰æÅ–∆@Ɖ∆Ÿ≤ŸÄ ∞›¥Ÿ‰Éæ~ ¥˘⁄™í‡“¯™ŸºÎ ||

∞›¥ºŸî˘Ÿ¥æŸ⁄º ∞›¥Ÿ≤≥™¿ºŸòº≤¤æ~ –º¥@æŸ⁄º, ºóÓƒŸ’™Ÿ≤Î –º¥@æŸ⁄º

Aum
vanaspatyudbhavai˙
divyai˙,
nânâgandhasamanvitai˙,
âghreyadhûpadîpânâm
dhûpo-yam
pratig®ihyatâm.
daßâˆgam
guggulopetam
sugandhan
sumanoharam,
âghreya˙
sarvadevânâm
dhûpo-yam
pratig®ihyatâm.
dhûpamâghrâpayâmi,
dhûpânantaram
âchamanîyam
samarpayâmi,
maˆgalâkshatân
samarpayâmi

The
finest
incense,
of
magical
qualities,
of
full
and
varied
fragrances,
Lord
Ga∫eßa,
we
set
aflame
and
offer
to
you
in
this,
our

home.
Incense
of
the
finest
resins
and
perfumes,
incomparable
in
sweetness
and
aroma,
to
be
inhaled
and
enjoyed
by
you

and
all
the
Gods
and
devas,
we
offer
to
you
in
this,
our
home.
Eagerly
we
offer
to
you,
our
resplendent
Lord,
fine
resin
in-
cense,
of
heavenly
odor,
bewitching
to
the
mind,
rising
out
of
a
ghee-fed
flame.
We
offer
it
to
you
in
this,
our
home.
This

fine
incense
we
have
duly
offered
for
your
pleasure.
And
we
again
offer
you
cool,
sweet
water
for
sipping
and
auspicious
un-
broken
rice.

During
this
chant,
make
three
circles
before
the
Deity
with
lighted
incense
held
in
your
right
hand
while
ringing
the
bell
with
your

left
hand.
Complete
the
third
circle
and
trace
an
Aum
as
you
chant
the
fifth
line,
dhûpamâghrâpayâmi.
At
that
point
raise
the

incense
higher
and
ring
the
bell
louder.
Put
the
incense
down,
and
recite
the
next
two
lines.
With
the
first,
water
is
offered,
with

the
second,
a
pinch
of
rice.

Ƥ¥ºÎ--Dîpam--Offering
The
Light


F –Ÿùæ∆⁄™@&æË¥‰™~ ¥˘ŸùæºóӃƟæé~ |, Ƥ¥~ ¥Õæ Æ柿ŸÀ‰ Ƥ≤∏≥∞Ë ≤ºËÉ—™‹ ™‰ ||

FÄ ÇŸ∆Ÿ⁄“™ŸªæÅ –∆Ÿ@ªæË Æ‰∆™ŸªæË ≤ºÅ |, ⁄Æ…æ ºóӃƤ¥~ –≥ÆÀ@æŸ⁄º |

Ƥ¥Ÿ≤≥™¿ºŸòº≤¤æÄ –º¥@æŸ⁄º |, ºóÓƒŸ’™Ÿ≤Î –º¥@æŸ⁄º |

aum
sâjyavarti
trayopetam
prâjyamaˆgala
dâyakam,,
dîpam
paßya
dayârâße
dînabandho
namo-stu
te.
aum
âvâhitabhya˙
sarvabhyo
devatabhyo
nama˙,
divya
maˆgala
dîpaµ
sandarßayâmi,

dîpânantaramâchamanîyaµ
samarpayâmi,
maˆgalâkshatân
samarpayâmi

O
the
Compassionate,
the
friend
of
devotees!
See
this
lamp
offered
which
is
lighted
with
ghee
and
three
wicks
and
which
is

the
provider
of
abundant
auspiciousness.
Salutations
to
you!

Aum!
Salutations
to
all
the
Gods
invoked!
This
divine,
auspicious
light
we
offer
to
you.
After
that,
we
offer
you
pure
water
for

sipping
and
auspicious
unbroken
rice.

Offer
the
oil
light
to
Lord
Ga∫eßa
and
ring
the
bell
as
you
chant
this
hymn.
As
with
the
incense,
circle
three
times
then
draw
the

Aum
with
the
flame.
Then
raise
the
flame
and
ring
the
bell
louder,
then
stop
ringing.
Offer
water,
then
a
flower
or
a
pinch
of
rice.


≤Ê∆‰Ø¯ºÎ--Naivedyam--Offering
Food

–´æ~ ´∆™@‰≤ (chant
in
morning) , à™Ä ´∆Ÿ –´æ~‰≤ (chant
if
evening) ¥⁄¿⁄ŒZŸŸ⁄º |

F Ǻ‡™º—™‹ Ǻ‡™Ë¥—™¿®º⁄– —∆Ÿ“Ÿ |, FÄ í®‰ÀŸæ —∆Ÿ“ŸiI | FÄ í®‰ÀŸæ —∆Ÿ“ŸiI |

FÄ í®‰ÀŸæ —∆Ÿ“ŸiI |
satyaµ
tvartena


 (chant
if
in
morning)

®itaµ
tvâ
satyena

 (if
evening)

parishiñchâmi
Aum
am®itamastu
am®itopastara∫amasi
svâhâ.
Aum
ga∫eßâya
svâhÁ,
Aum
ga∫eßâya
svâhÁ,

Aum
ga∫eßâya
svâhÁ

We
add
Truth
to
Truth.
Aum.
May
this
sweet
and
pungent
food
be
transformed
into
nectar.
We
humbly
offer
to
you
this

food.


While
reciting
the
first
part
of
the
mantra,
uncover
the
food
offering.
Then,
while
chanting
the
last
line
and
ringing
the
bell,
circle

a
spoonful
of
water
over
the
food
and
offer
it
to
the
Deity.
While
ringing
the
bell
softly,
gently
waft
the
aroma
and
vital
essences
of

the
food
or
fruit
toward
the
Deity.
Do
this
by
sweeping
the
right
hand
over
the
food
with
a
flower
held
between
your
fingers,
stem

upward.
The
palm
is
facing
downward
as
it
moves
over
the
food,
then
rotates
upward
as
the
sweep
approaches
the
Deity,
bringing

the
aroma
and
prâ∫a
toward
His
nose
and
mouth.
As
you
complete
the
third
line,
gently
toss
the
flower
toward
the
feet
of
the
De-
ity
at
the
end
of
the
sweep
with
all
the
love
in
your
heart.

F ÇŸ∆Ÿ⁄“™ŸªæÅ –∆Ÿ@ªæË Æ‰∆™ŸªæË ≤ºÅ |, ≤Ÿ≤Ÿ⁄∆∞º“Ÿ≤Ê∆‰Y~ ⁄≤∆‰ÆæŸ⁄º |

樟À⁄#–º⁄¥@™º“Ÿ≤Ê∆‰YºÎ é‚¥æŸ —∆¤é‹¡ |

Aum
âvâhitâbhya˙
sarvâbhyo
devatâbhyo
nama˙,
nânâ
vidha
mahânaivedyaµ
nivedayâmi,
yathâßakti
samarpita
mahânaivedyam
k®ipayâ
svîkuru
Aum!
Salutations
to
all
the
Gods
invoked!
Because
we
are
offering
you
our
very
best,
Lord
Ga∫eßa,
in
all
sincerity
and
love,

please
consider
the
essence
of
this
food
as
among
the
finest
meals
you
have
ever
received.
To
the
best
of
our
ability
in
the

worship
of
you,
we
offer
this
food
and
humbly
beg
that
you
will
receive
it.

Ringing
the
bell
loudly
as
you
recite
the
above
chant,
pick
up
a
flower
or
a
pinch
of
rice
and
hold
it
at
chest
height
in
the
fingertips

of
the
right
hand.
As
the
last
word
is
spoken,
gently
release
the
rice
or
flower
at
the
feet
of
the
Deity.
Then
put
down
the
bell
and

raise
your
hands
above
your
head
in
devout
prayer
that
Ga∫eßa
will
accept
the
meal.
While
your
hands
are
raised,
close
your
eyes

and
visualize
Ga∫eßa
accepting
and
partaking
of
the
meal.
After
a
moment,
lower
your
hands
and
intone
Aum
quietly.

⁄∆îىø¿Ÿœ¢Ë%¿ À™≤ŸºŸ∆⁄ƒÅ Vighneßvarâsh†ottara
Íatanâmâvali˙--Chanting
Ga∫eßa’s
108 Names

In
this
section
of
the
pûjâ,
chant
the
“garland
of
Ga∫eßa’s
108 names.”
As
you
intone
each
name,
offer
with
your
right
hand
a

flower,
some
flower
petals
or
a
pinch
of
rice.
The
names
are
attributes
of
the
Deity,
each
delineating
an
aspect
of
His
wondrous

nature.
Each
name
is
preceded
by
the
mantra
Aum
and
followed
by
nama˙,
meaning
“obeisance,
adoration
or
homage
to.”
Thus

the
first
line
is
chanted
Aum
Vinâyakâya
Nama˙
(pronounced,
“na-ma-ha”).

⁄∆≤ŸæéŸæ 
 Vinâyakâya

 the
remover
(of
obstacles)


⁄∆îÙ¿ŸúŸæ Vighnarâjâya

 the
ruler
of
obstacles


íÈ¿¤¥‹&Ÿæ Gaurîputrâya

 the
son
of
Gaurî


í®‰Ã¸¿Ÿæ Ga∫eßvarâya

 the
lord
of
categories


—é≥ÆŸí˘úŸæ Skandâgrajâya

 Skanda’s
elder
brother

Ç…ææŸæ Avyayâya

 the
inexhaustible
one


¥›™Ÿæ 
 Pûtâya

 the
pure
one


Æ’Ÿæ Dakshâya

 the
dexterous
one


DZ撟æ Adhyakshâya

 the
great
presider

⁄ظú⁄¥˘æŸæ Dvijapriyâya

 who
loves
the
twice-born


Ç⁄ì≤í∆@⁄ôöƉ Agnigarvacçhide
 who
destroyed
fire’s
ego

Ñ≥Æ˙Ã˘¤¥˘ÆŸæ Indraßrîpradâya
who
restored
Indra’s
wealth


∆Ÿ®¤¥˘ÆŸæ Vâ∫îpradâya

 who
gives
eloquence

Ç…ææŸæ Avyayâya

 the
inexhaustible
one


–∆@⁄–⁄ØÛ¥˘ÆŸæ Sarvasiddhipradâya
 giver
of
fulfillment


–∆@™≤æŸæ Sarvatanayâya

 the
son
of
Íiva

À∆@¿¤⁄¥˘æŸæ Íarvarîpriyâya

 
loved
by
Pârvatî


–∆Ÿ@´ºéŸæ Sarvâtmakâya

 the
soul
of
all


–‡⁄{é&‰A @ S®ish†ikartre

 the
creator

Ɖ∆Ÿæ Devâya

 the
resplendent
one


Ç≤‰éŸ⁄ò@@™Ÿæ Anekârchitâya

 worshiped
by
multitudes


⁄À∆Ÿæ Íivâya

 the
auspicious
one


À‹ØÛŸæ Íuddhâya

 the
pure
one


∏‹⁄ØÛ⁄¥˘æŸæ Buddhipriyâya

 who
loves
intelligence


ÀŸ≥™Ÿæ Íântâya

 the
peaceful
one


∏˘“˜òŸ⁄¿®‰ Brahmachâri∫e

 the
celibate
one

íúŸ≤≤Ÿæ Gajânanâya

 the
elephant’s
faced

ظʺŸ™‹¿Ÿæ Dvaimâturâya

 
who
has
two
mothers


º‹⁄≤—™‹™Ÿæ Munistutâya

 
who
is
praised
by
sages


∫è™⁄∆îÙ⁄∆ ≤ŸÀ≤Ÿæ Bhaktavighna
vinâßanâya

who
destroys
devotees’
obstacles

äéÆ≥™Ÿæ Ekadantâya

 who
has
one
tusk


ò™‹∏@Ÿ“∆‰ Chaturbâhave

 who
has
four
arms


ò™‹¿Ÿæ Chaturâya

 the
ingenious
one


À⁄è™–~æ‹™Ÿæ Íaktisaµyutâya

 
united
with
power

ƒ~∏ËÆ¿Ÿæ Lambodarâya

 who
has
a
large
belly


À›¥@鮟@æ Íûrpakar∫âya

 with
fan-like
ears


“¿æ‰ Haraye

 destroys
evil
with
lion-like
courage

∏˘“˜⁄∆Æ‹%ºŸæ Brahmaviduttamâya

foremost
knower
of
God

韃Ÿæ Kâlâya

 the
master
of
destiny

í˘“¥™æ‰ Grahapataye

 lord
of
planets

éŸ⁄º≤‰ Kâmine

 
who
is
love


–˺–›æŸ@⁄íÙ ƒËò≤Ÿæ 
Somasûryâgni
lochanâya

whose
eyes
are
the
moon,
sun
and
fire

¥ŸÀŸñÍé‹ÀÙ ∞¿Ÿæ Pâßâˆkußa
dharâya

who
holds
a
noose
and
a
goad

ò©•Ÿæ 
 Cha∫∂âya

 who
is
fierce-looking


í‹®Ÿ™¤™Ÿæ Gu∫âtîtâya

 
who
transcends
qualities

⁄≤¿†Ú≤Ÿæ Nirañjanâya

 
who
is
without
blemish

Çé≈ºŒŸæ Akalmashâya

 
who
is
without
impurity

—∆æ~⁄–ØÛŸæ Svayaµsiddhâya

 self-fulfilled,
perfect

⁄–ØÛŸ⁄ò@™ ¥ÆŸΩ∏‹úŸæ 
Siddhârchita
padâmbujâya

whose
lotus
feet
sages
worship

∏¤ú¥›¿ ∂ƒŸ–號æ Bîjapûraphalâsaktâya

who
is
fond
of
pomegranates

∆¿ÆŸæ Varadâya

 the
boon
giver


ÀŸÃ¸™Ÿæ Íâßvatâya

 the
eternal,
unchanging
one


é‚⁄™≤‰ K®itine

 the
skillful
one

⁄ظú⁄¥˘æŸæ Dvijapriyâya

 
fond
of
the
twice-born


∆¤™∫æŸæ Vîtabhayâya

 who
is
fearless

í⁄Æ≤‰ Gadine

 who
wields
the
mace

ò⁄$®‰ Chakri∫e

 who
wields
a
discus

Ñ’‹òŸ¥∞‡™
‰ 
Ikshuchâpadh®ite

who
holds
a
sugarcane
bow

Ã˘¤ÆŸæ Írîdâya

 the
bestower
of
wealth


ÇúŸæ Ajâya

 the
unborn
one


Ü´¥ƒé¿Ÿæ

Utpalakarâya

who
holds
a
proud
blue
lotus
flower

Ã˘¤¥™æ‰ Írîpataye

 the
Lord
of
wealth


—™‹⁄™“⁄Œ@™Ÿæ Stutiharshitâya

 
who
delights
in
praise


鋃Ÿ⁄Æ˙∫‡™
‰ 
Kulâdribh®ite

who
supports
Himâlaya,
His
family’s
mountain

ú⁄¢ƒŸæ Ja†ilâya

 
who
has
matted
hair

é⁄ƒé≈ºŒ
 ≤ŸÀ≤Ÿæ
Kalikalmasha-
nâßanâya

the
destroyer
of
sins
in
the
Kaliyuga

ò≥Æ˙ò›•Ÿº®æ‰

Chandrachû∂âma∫aye

who
wears
a
moon
upon
his
head

éŸ≥™Ÿæ Kântâya

 the
beloved,
loving
one


¥Ÿ¥“Ÿ⁄¿®‰ Pâpahâri∫e

 the
consumer
of
sins

–ºŸ⁄“™Ÿæ Samâhitâya

 
absorbed
in
meditation

ÇŸ⁄Ã˘™Ÿæ Åßritâya

 
who
is
our
refuge


Ã˘¤é¿Ÿæ Írîkarâya

 
who
manifests
prosperity


–ÈΩæŸæ Saumyâya

 the
amiable
one

∫è™∆Ÿ⁄°ö™ ÆŸæéŸæ
Bhaktavâñçhita
dâyakâya

the
grantor
of
devotees’
desires

ÀŸ≥™Ÿæ Íântâya

 the
peaceful
one


éÁ∆≈æ –‹êÆŸæ

Kaivalya
sukhadâya

bestower
of
unsullied
liberation

–⁄ôòÆŸ≤≥Æ ⁄∆í˘“Ÿæ
Sacchidânanda
vigrahâya

embodiment
of
existence-knowledge-bliss

◊Ÿ⁄≤≤‰ Jñânine

 the
great
wisdom

ÆæŸæ‹™Ÿæ Dayâyutâya

 
full
of
compassion


ÆŸ≥™Ÿæ Dântâya

 
who
has
self-control


∏˘“˜Ø¸‰Œ ⁄∆∆⁄ú@™Ÿæ
Brahmadvesha
vivarjitâya

who
is
free
from
aversion
to
knowledge
¥˘º%ÆÊ´æ ∫æAÆŸæ
Pramattadaitya
bhayadâya

who
brings
terror
to
demons

Ã˘¤é©§Ÿæ Írîka∫†hâya

 
with
beautiful
throat

⁄∆∏‹∞‰Ã¸¿Ÿæ Vibudheßvarâya

 Lord
of
the
Wise


¿ŸºŸ⁄ò@@™Ÿæ Râmârchitâya

 
worshiped
by
Râma


⁄∆∞æ‰ Vidhaye

 
who
is
the
destiny
of
all

≤Ÿí¿Ÿú æ◊Ë¥∆¤™∆™‰
Nâgarâja
yajñopavîtavate



whose
sacred
thread
is
a
king
cobra

—¨›ƒé©§Ÿæ Sthûlaka∫†hâya

 
of
stout
neck

—∆æÄ é&‰A @ Svayaµkartre

 
who
is
self-created

–ŸºîËŒ⁄¥˘æŸæ

Sâmaghoshapriyâya

who
loves
the
sound
of
Sâma
Veda

¥¿—ºÊ Parasmai

 
who
is
supreme


—¨›ƒ™‹©•Ÿæ Sthûlatu∫∂âya
 
who
has
a
stout
trunk

Çí˘©æ‰ Agra∫ye

 
the
leader

∞¤¿Ÿæ Dhîrâya

 the
courageous
one


∆Ÿí¤ÀŸæ Vâgîßâya

 the
Lord
of
speech


⁄–⁄ØÛÆŸæéŸæ Siddhidâyakâya

 bestower
of
fulfillment


Æ›∆Ÿ@⁄∏≈∆ ⁄¥˘æŸæ
Dûrvâbilva
priyâya

who
loves
dûrvâ
grass
and
bilva
leaves

Ç…æ虺›™@æ
‰ 
Avyaktamûrtaye

the
manifestation
of
the
Unmanifest

ÇÆÍ∫‹™º›⁄™@º™‰ Adbhutamûrtimate

 
of
wondrous
form

Àʃ‰≥Æ˙™≤‹úË´–óÓ ê‰ƒ≤Ë´–‹éºŸ≤–Ÿæ
Íailendratanujotsaˆga
khelanotsukamânasâya


who
is
happy
to
play
in
the
lap
of
His
mother,
Pârvatî,
daughter
of
the
mountain
Lord


—∆ƒŸ∆©æ–‹∞Ÿ–Ÿ¿⁄ú™ º≥º¨⁄∆í˘“Ÿæ
Svalâva∫yasudhâsârajita
manmathavigrahâya

…
who
defeated
Manmatha,
the
God
of
love,
by
His
sweet
beauty


–º—™ úíÆŸ∞Ÿ¿Ÿæ
Samasta
jagadâdhârâya

the
supporter
of
all
the
worlds

ºŸ⁄æ≤‰ Mâyine

 the
source
of
illusory
power


º⁄›Œé∆Ÿ“≤Ÿæ Mûshikavâhanâya

 
who
rides
the
mouse

„{Ÿæ H®ish†âya

 the
joyful
one


™‹{Ÿæ Tush†âya

 the
contented
one


¥˘–≤ÙŸ´º≤‰ Prasannâtmane

the
bright
kindly-souled
one


–∆@⁄–⁄BÛ ¥˘ÆŸæéŸæ
Sarvasiddhi-
pradâyakâya

the
grantor
of
all
fulfillment

º≥& ¥‹œ¥ºÎ--Mantra
Pushpam--Worship
With
Flowers


F æiËÉ¥ŸÄ ¥‹œ¥UÄ- ∆‰ÆI |, ¥‹œ¥i∆Ÿ≤Î ¥˘UúŸ∆ŸIi≤Î ¥Àu‹ºŸ≤Î ∫I∆⁄™ |, òU≥Æ˙ºŸU∆Ÿ ÇU¥ŸÄ ¥‹œ¥ºIiÎ |

¥‹œ¥i∆Ÿ≤Î ¥˘UúŸ∆IiŸ≤Î ¥À‹uºŸ≤Î ∫I∆⁄™ |, æ äu∆Ä ∆‰ÆI | æËAAIÉ¥ŸºUŸæ™i≤UÄ ∆‰ÆI |, ÇUŸæ™I≤∆Ÿ≤Î ∫∆⁄™ ||

F Ã˘¤ º“Ÿí®‰Ã¸¿Ÿæ ≤ºÅ, º≥&¥‹œ¥Ÿ°ú⁄ƒ~ –º¥@æŸ⁄º |

Aum
yò-pâm
pushpäµ
vedà,
pushpàvân
präjâvâºn
paßümân
bhàvati,
chändramÄvâ
äpâm
pushpamº,
pushpàvân
präjâvâºn
paßümân
bhàvati,
ya
ëvaµ
vedà,
yò-pâmÄyatànäµ
vedà,
Äyatànavân
bhavati.

Aum
Írî
Mahâga∫eßvarâya
nama˙,
mantra
pushpâñjaliµ
samarpayâmi

The
one
who
understands
the
beauty
of
the
blooming
powers
of
the
Supreme
Being
is
blessed
with
beautiful,
blooming
life,

progeny
and
cattle.
The
moon
is
certainly
the
bloom
of
those
powers.
One
who
realizes
the
qualities
of
the
moon,
which
are

nothing
but
the
blooming
divine
powers,
is
blessed
with
a
blooming,
beautiful
life
of
perfection,
progeny
and
cattle.
One

who
realizes
this
principle
and
realizes
the
source
from
whom
all
these
powers
have
come
himself
becomes
the
abode
of

those
divine
powers.
Aum,
salutations,
Lord
Mahâga∫eßa,
we
respectfully
offer
you
this
flower
mantra.
While
chanting
this
mantra,
hold
a
handful
of
flowers
before
you
in
añjali
mudrâ,
hands
cupped
loosely
around
the
flowers
at

chest
height.
Recite
the
verses
with
adoration.
As
you
intone
the
last
word,
samarpayâmi,
lower
your
hands
(as
shown
in
the

photo)
and
toss
the
flowers
into
the
air
above
the
murti,
sending
a
shower
of
blossoms
upon
the
God
with
feelings
of
gratitude

and
loving
devotion.

ÇŸ¿™¤--Åratî--Worship
With
Flame

F –ŸùÒ~ ⁄&∆⁄%@–~æ‹#~ ∆⁄“n≤Ÿ æË⁄ú™~ ºæŸ |, 퇓Ÿ® ºóÓƒŸ¿⁄™Ä ÖÀ¥‹& ≤ºËÉ—™‹ ™‰ ||

FÄ ÇŸ∆Ÿ⁄“™ŸªæÅ –∆Ÿ@ªæË Æ‰∆™ŸªæË ≤ºÅ |, ⁄Æ…æºóӃƤ¥~ –≥ÆÀ@æŸ⁄º |

ÇŸòº≤¤æÄ –º¥@æŸ⁄º |, ºóÓƒŸ’™Ÿ≤Î –º¥@æŸ⁄º |

aum
sâjyaµ
trivartisaµyuktam
vahninâ
yojitaµ
mayâ,
g®ihâ∫a
maˆgalâratim
îßa
putra
namo-stu
te.
aum
âvâhitâbhya˙
sarvâbhyo
devatâbhyo
nama˙,
divya
maˆgaladîpaµ
sandarßayâmi,
âchamanîyaµ
samarpayâmi
maˆgalâkshatân
samarpayâmi

O
Ga∫apati,
Son
of
God
Íiva,
please
accept
this
auspicious
âratî
prepared
by
me
with
ghee,
three
wicks
and
fire.
My
saluta-
tions
to
you!
Aum!
Salutations
to
all
the
Gods
invoked!
This
divine,
auspicious
light
we
offer
to
you.
After
that,
we
offer
you

pure
water
for
sipping
and
auspicious
unbroken
rice.

During
this
chant,
hold
the
lit
oil
lamp
or
camphor
burner
in
your
right
hand
and
the
bell
in
your
left.
While
ringing
the
bell
and

slowly
reciting
the
âratî
mantra,
make
three
circles
clockwise
before
Ga∫eßa
with
the
flame.
Stop
at
the
top
of
the
third
circle,

lower
the
lamp
slightly
and
trace
the
symbol
of
Aum
in
Sansk®it
or
in
your
native
language.
Then
lift
the
flame
slightly
above
the

Aum
that
you
placed
in
the
âkâßic
ether
and
ring
the
bell
louder
for
all
three
worlds
to
hear.
Keep
ringing
loudly
while
chanting

the
above
two-line
salutation
to
the
devas
(“âvâ-hitâbhya˙
…
sandarßayâmi”).
Put
down
the
bell
and
the
lamp
and
then,
with

the
flame
still
burning,
offer
a
spoonful
of
water
with
“âchamanîyaµ
samarpayâmi,”
then
a
pinch
of
rice
with
“maˆgalâshatân

samarpayâmi.”


¿’∞Ÿ¿®ºÍ--Rakshadhâra∫am--Prayer
for
Protection

Ñ≥Æ˙ —™ËºI‰≤¥ZŸÆUÀ‰≤U , º±æ⁄ºÆ~ ∆Ÿ™‰I≤U –í¿I‰® , ¿’ ¿’Ÿ~ ∞Ÿ¿æŸU⁄º |

indra-stomèna
pañchadäßenä,
madhyamïdaµ
vâtènä
sagarè∫a,
raksha
rakshâµ
dhârayÄmi
O
Indra,
Lord
of
material
and
spiritual
prosperity,
please
protect
the
space
between
the
heavens
and
earth
as
well
as
the

mind
between
the
body
and
the
soul
with
the
help
of
fifteen
noble
powers
and
virtues
(five
prâ∫as,
five
jñânendriyas
and

five
karmendriyas).
Your
protection
and
blessings
sustain
me.

As
you
recite
this
mantra,
make
three
circles
above
the
burning
flame
with
a
flower
held
in
the
right
hand,
stem
upward
(photo

next
page).With
the
last
words,
toss
the
flower
gently
toward
the
Deity
and
place
your
hands
in
añjali
mudrâ
while
facing
the

altar.
Now
offer
the
flame
at
chest
level
to
all
present,
allowing
each
to
draw
both
hands
through
it
and
lightly
touch
the
eyes
three

times
(photo
next
page,
upper
right).
The
Gods
and
devas
can
see
us
through
the
flame
and
send
blessings.
If
especially
honored

persons
are
present,
such
as
one’s
guru,
parents
or
teacher,
take
the
flame
first
to
them.
Then
proceed
clockwise
to
the
others.
In

some
cases,
the
pujârî
may
stand
near
the
altar
while
devotees
come
forward
to
receive
the
flame.
If
no
one
is
attending
the
pûjâ,

you
may
per-sonally
draw
blessings
from
the
flame,
but
not
otherwise.
Finally,
present
the
flame
once
more
to
the
Deity,
then
ex-
tinguish
it
with
a
wave
of
the
right
hand
or
by
snuffing
it
out
with
a
flower.


Ç¥@®ºÍ--Arpa∫am--Final

Consecration

Ç≤æŸ æ¨Ÿ À⁄# é‚™,
(state
period
of
day), ¥›úæŸ ∫í∆Ÿ≤Î –∆@ Ɖ∆Ÿ´ºéÅ, Ã˘¤ º“Ÿí®‰Ã¸¿Ÿ: –‹¥˘¤™Å

–‹¥˘–≤ÙË ∆¿ÆË ∫∆™‹

anayâ
yathâ
ßakti
k®ita

(state
period
of
day
from
list
on
page
I-4),
pûjayâ
bhagavân
sarva
devâtmaka˙
ßrî
mahâga∫eßvara˙
suprîta˙,
suprasanno
varado
bhavatu

To
the
best
of
our
ability
we
have
performed
this
(state
time
of
day)
pûjâ
and
worshiped
you,
dear
Lord,
the
brightest
of
all

the
Gods.
May
it
please
you.
May
it
be
enjoyed
by
you.
Surrounded
by
your
presence,
we
place
ourselves
in
your
care,
loving

Ga∫eßa.


Before
reciting
the
above
verse,
place
a
pinch
of
rice
in
your
left
palm,
then
transfer
it
to
the
right
palm.
Add
to
the
rice
three

spoonfuls
of
water
and
close
the
hand
(left
photo).
Hold
the
rice
before
you
as
you
face
the
Deity,
the
left
hand
under
the
right

hand,
and
recite
the
mantra.
As
you
intone
the
last
words,
let
the
rice
and
water
fall
into
the
tîrtha
cup
(right
photo).
The
sacra-
ments
may
then
be
given
out
in
the
following
order:
holy
ash,
blessed
water,
sandalpaste,
red
powder,
food
and
flowers.
If
no
one
is

attending
the
pûjâ,
you
may
partake
of
the
sacraments
yourself,
but
not
otherwise.
If
many
devotees
are
attending,
a
second
per-
son
may
help
pass
out
the
sacraments,
except
for
the
holy
ash,
which
is
always
given
by
the
person
who
performed
the
pûjâ.

⁄∆–ú@≤ºÍ--Visarjanam--Farewell
and
Apologies

F ÇŸ∆Ÿ“≤Ä ≤ úŸ≤Ÿ⁄º ≤ úŸ≤Ÿ⁄º ⁄∆–ú@≤ºÎ |, ¥›úŸ°òÊ∆ ≤ úŸ≤Ÿ⁄º ’Ωæ™ŸÄ ¥¿º‰Ã¸¿ ||

º≥&“¤≤~ ⁄$染¤≤ºÍ ∫⁄#“¤≤~ –‹¿‰Ã¸¿ |, æ™Î ¥›⁄ú™Ä ºæŸ Ɖ∆ ¥⁄¿¥›®@Ä ™Æ—™‹ ™‰ |

Ç≥樟 À¿®ºÎ ≤Ÿ⁄—™ ´∆º‰∆ À¿®ºÎ ºº |, ™—ºŸ™Î 韡©æ∫Ÿ∆‰≤ ¿’ ¿’ í®‰Ã¸¿ ||, F ™™Î –™Î F
Aum
âvâhanaµ
na
jânâmi
na
jânâmi
visarjanam,
pûjâñchaiva
na
jânâmi
kshamyatâm
parameßvara.
mantrahînaµ
kriyâhînam
bhaktihînaµ
sureßvara,
yat
pûjitam
mayâ
deva
paripûr∫am
tadastu
te,
anyathâ
ßara∫aµ
nâsti
tvameva
ßara∫am
mama,
tasmât
kâru∫yabhâvena
raksha
raksha
ga∫eßvara.
Aum
tat
sat
Aum.

O
Lord,
we
do
not
know
the
proper
means
of
inviting
you
or,
when
taking
our
leave,
how
to
wish
you
farewell.
A
full
knowl-
edge
of
priestly
rites
has
not
been
imparted
to
us,
so
you
must
overlook
and
forgive
any
mistakes
or
omissions.
We
know

little
of
mantras
or
pious
conduct,
and
we
are
strangers
to
true
bhakti.
Nonetheless,
please
forgive
us
and
regard
our
at-
tempts
as
exact
and
complete—because
you
are
our
only
refuge.
With
your
compassionate
nature,
Lord
Ga∫eßa,
we
beseech

you,
please
protect
those
who
pray.
That
which
is
Truth
is
Aum.

This
concluding
apology
is
recited
with
hands
in
añjali
mudrâ.
It
is
a
formal
and
devout
end
to
the
worship
service.
As
the
final

words,
“Aum
tat
sat
Aum,”
are
spoken,
it
is
customary
to
clap
your
hands
together
three
times.
All
may
now
prostrate.


It
is
traditional
and
most
uplifting
to
meditate
for
a
few
minutes
after
the
pûjâ,
rather
than
rushing
offer
to
daily
duties.
There
is

great
personal
benefit
in
such
internalized
worship,
eyes
closed,
mind
still,
following,
deep
within
yourself,

the
prâ∫as
that
the

pûjâ
has
created.
Externalized
worship
is
the
bhakti
path;
internalized
worship
is
the
yoga
path.
Both
together
make
the
complete

circle
that
sustains
devotees
in
their
spiritual
life,
making
them
strong
and
kindly
in
moving
the
forces
of
the
world
in
their
daily

life.
This
dual-pronged
effort
towards
self-transformation
and
right
living
is
the
very
foundation
for
the
final
goal
of
all
seekers:

moksha,
freedom
from
rebirth.